إشعياء ٤:٣

"And it will come to pass, whoever is left in Zion and remains in Jerusalem, holy will he be called, all who are written down for life in Jerusalem." The leading emphasis of the whole v. rests upon kadosh (holy). Whereas formerly in Jerusalem persons had been distinguished according to their rank and condition, without any regard to their moral worth (Isa 3:1-3, Isa 3:10-11; cf., Isa 32:5); so the name kadosh (holy) would now be the one chief name of honour, and would be given to every individual, inasmuch as the national calling of Israel would now be realized in the persons of all (Exo 19:6, etc.). Consequently the expression "he shall be called" is not exactly equivalent to "he shall be," but rather presupposes the latter, as in Isa 1:26; Isa 61:6; Isa 62:4. The term kadosh denotes that which is withdrawn from the world, or separated from it. The church of the saints or holy ones, which now inhabits Jerusalem, is what has been left from the smelting; and their holiness is the result of washing. הנוּתר is interchanged with נהנּשׁאר. The latter, as Papenheim has shown in his Hebrew synonyms, involves the idea of intention, viz., "that which has been left behind;" the former merely expresses the fact, viz., that which remains. The character of this "remnant of grace," and the number of members of which it would consist, are shown in the apposition contained in Isa 4:3. This apposition means something more than those who are entered as living in Jerusalem, i.e., the population of Jerusalem as entered in the city register (Hofmann); for the verb with Lamed does not mean merely to enter as a certain thing, but (like the same verb with the accusative in Jer 22:30) to enter as intended for a certain purpose. The expression להיּים may either be taken as a noun, viz., "to life…

In this chapter we have, I. A threatening of the paucity and scarceness of man (Isa 4:1), which might fitly enough have been added to the close of the foregoing chapter, to which it has a plain reference. II. A promise of the restoration of Jerusalem's peace and purity, righteousness and safety, in the days of the Messiah (Isa 4:2-6). Thus, in wrath, mercy is remembered, and gospel grace is a sovereign relief, in reference to the terrors of the law and the desolations made by sin.

4:3 To be holy was the requirement for citizenship in Zion, where God dwells in his glorious majesty (see 6:3; Heb 12:14). • The remnant would have their names recorded among the living in the Book of Life (Exod 32:32; Dan 12:1; Mal 3:16; Rev 3:5; 20:12).